Practical Commentary of 1 Peter Volume 2, Commentary · Chapter 1 · Verse 9
Verse 11.
Let him eschew evil, and do good; let him seek peace, and ensue it.
THIS is a full and compleat Rule; but this is our miserable folly, to mistake so far, as to embrace evil in the notion of good; and not only contrary to the nature of the thing, but contrary to our own experience, still to be pursuing in that which is still flying further off from us, catching at a vanishing shadow of delight, and nothing to fasten upon but real guiltiness and misery. Childish minds, we have been so often gull'd, and yet never grow wiser, still bewitched and deluded with dreams, a deceived heart (a mocked or deluded heart) hath turned him aside, &c. when we think we are surest, have that hand that holds fastest,Is. 44. 20. our right hand upon some good, and now sure we're sped, even then it proves a lie in our right hand, slips through as a handful of air, and proves nothing, promises fair but doth but mock us, (as the same word is us'd by Iacob, Gen. 31. 7. expressing the unfaithfulness of his Unkle that changed his ways so often) but still we foolishly and madly trust it, when it makes so gross a lie that we might easily, if we took it to the light, see through it, being a lie so often discovered, and of known falshood; yet some new dream or guise makes it pass with us again, and we go round in that Mill, having our eyes out, as Sampsen, and still where we were, perpetual fruitless toil. Strange that so base deceitful lusts of sin, should still keep their credit with us; but the Beast hath a false Prophet at his side to commend him and set him off with new Inventions, and causes us to err by his lies, as it is said of the false Prophets, Ier. 23. But evil 'tis still, not only void of all good, but the very deformity and debasement of the Soul desacing in it the Divine Image of its Maker, and impressing on it the vile Image of Satan; and then further, is attended with shame and sorrow, even at the very best, 'tis a sowing of the wind, no solid good in it, and withal a reaping of the Whirlwind, vexations and horrors: they that know it in the sense of this after-view attended with the wrath of an offended God, ask them what they think of it, if they would not in those thoughts rather chuse any trouble or pain tho great, than willingly to adventure on the ways of sin.
Obedience is that good, that beauty and comeliness of the Soul, that conformity with the holy will of God, that hath peace and sweetness in it, the hardest of it truly delighful even in present, and hereafter sully. Would we learn to consider it thus, to know sin to be the greatest Evil, and the holy will of God the highest good, it would be easie to perswade and prevail much in this, to eschew the one, and do the other.
These do not only reach the actions, but require an intrinsecal aversion of the heart from sin, and propesionn to holiness and love of it.
Eschew.] The very motion and bias of the Soul turn'd from sin, and carried towards God; and this is principally to be considered by us, and enquir'd after within us, an abhorrence of sin, as the Scripture speaks, not simple forbearing, but hating and loathing it, and this springing from the love of God. Ye that love the Lord, hate Evil, you will do so, cannot choose but do so, and so know that Love to him to be upright and true.
And where this is, the avoidance of sin, and walking in holiness, doing good, will be, 1. More constant, not wavering with the variation of outwards, of occasion, or society, or secrecy, but going on in its natural course, as the Sun is as far from the earth, and goes as fast under a cloud as when 'tis in our sight, and goes cheerfully, because from a natural principle, rejoyceth as a strong Man to run, Psal. 19. thus the obedience of a renewed Mind. And, 2. More Universal, viz. of all sin; as natural antipathies are against the whole kind of any thing. 3. More exact, keeping a far off from the very appearances of sin, and from all the inducements, and steps towards it, and this is the true way of eschewing it.
Not a little time of constrain'd forbearance during a night, or the day of participating of the Communion, or a little time before them, and some few days after them, for thus with the most sin is not dispossess'd and cast out, but retires inward and lurks in the heart; being beset with those Ordinances knows they last but a while, and therefore it gets into its strength, and keeps close there, till those be out of sight and disappear again, and be a good way off, that it thinks it self out of their danger, a good many days past, and then it comes forth, and returns to act it self, with liberty' and with more vigour, as it were to regain the time it hath been forced to lose and lie idle in.
They again miss in the right of this eschewing, that think themselves possibly some Body in it, in that they do avoid the gross sins wherein the vulgar sort of sinners wallow, or do eschew such evils as they have little or no inclination of nature to; but where the heart stands against sin, as a breach of God's Law, and an offence against His Majesty, as Ioseph, shall I do this evil and sin against God? there it will carry against all kind of sin, the most refined, and the most beloved sin, wherein the Truth of this aversion is most try'd and approv'd; as they that have a strong natural dislike of some kind of meat, dress it as you will, and mingle it with what they love best, yet will not willingly eat of it, and if they be surpriz'd and deceiv'd some way to swallow some of it, yet they will find it after, and be restless till they have vomited it up again. Thus is it with the heart, that hath that inward contrariety to sin wrought in it by a new Nature, no reconcilement with it, nor with any kind of it, as those deadly Feuds that were against whole Families, and Names without exception. No fellowship with the unfrui…ful works of darkness, as the Apostle speaks, for what agreement betwixt light and darkness: And this hatred of sin, works most against sin in a Man's self, as in things we abhor, our reluctance rises most where they are nearest us: a Godly Man hates sin in others, as hateful, wheresoever 'tis found, but because 'tis nearest him in himself, he hates it most there. They, who by their nature and breading are somewhat delicate, like not to see any thing uncleanly any where, but least in their own House, and upon their own Cloaths or skin. This makes the Goldly Man indeed sly not only the Society of Evil Men,… but from himself, goes out of his old self; and till this be done, a Man does not indeed sly sin; but carries it still with him as an evil Companion or an evil Guide rather, that misleads him still from the Paths of Life. And there is much, first in the true discovery, and then the through disunion of the heart from that sin,foreign. N…b. 12. 1. which is most of all a Man's self; that from which he can hardliest escape, that besets him most, and lieth in his way on all hands, hath him at every turn, to disengage and get free from that, to eschew that evil. And the task in this is the harder, if this evil be as oftentimes it may be, not some gross one, but more subtile, that is less seen, and therefore not so easily avoided; but for this an impartial search must be used, if it be amongst those things that seem most necessary, and that cannot be wanting, an Idol hid amongst the stuff, yet thence must it be drawn forth and cast out.
The right eschewing of evil is a wary avoidance of all occasions and beginnings of it, fly from sin (says the Wiseman) as from a Serpent, not to be tampering with it, and coming near it, and thinking to charm it, f…r who will not laugh at the Charmer that is bit with a S…rp…nt, as he says, he that thinks he hath power and skill to handle it without danger; let him observe Solomon's …vice concerning the strange Woman, he says, not only go not into her House, but remove thy way far from her, and …ome … near the Door of her House: So teaches he wisely for the avoiding that other sin near to it, look not on …he Wine when 'tis red in the C…p. They that are bold and adventurous are … wounded: thus he that re…th … shall be hurt thereby. If we know our own weakness, and the strength of sin, we will fear to … pose our selves to hazards, and even abridge our selves of some things lawful when they prove dangerous, for he that will do always all he lawfully may, shall often do something that lawfully he may not.
Thus for the other, [doing of good.] The main is to be inwardly principled for it, a heart stampt with the love of God and his Commandments, for conscience of his Will, and Love to him, and desire of his Glory to do all; a good action, even the best kind of actions, in an evil hand and from an evil unsanctified heart passes amongst evils. Delight in the Lord and his ways. David's, Oh! how I love thy Law, can tell that he esteems it above the richest and pleasantest things on Earth: but how much he esteems and loves it, he cannot express.
And upon this will follow, as in the former, a constant tract and course of obedience, even contrary to the stream of wickedness about a man, and the bent of his own corrupt heart within him moving against all, a serious desire and endeavour after all good within our calling and reach; but especially that particular good of our calling, that which is in our hand, and is peculiarly requir'd of us. For in this some deceive themselves, look upon such a condition as they imagin were for them, or such as is in their eye when they look upon others, and think if they were such, and had such place, and such power and opportunities, they would do great matters, and in the mean time neglect that good to which they are called, and have in some measure power and place to do; this is the roving sickly humour of our minds, and speaks their weakness, as sick persons, that would still change their B…d, or Posture, or place of Abode, thinking to be better: but a staid mind applies it self to its own station, and seeks to glorifie him that set it there, reverencing his Wisdom in disposing of it so: and there is certainty of a a blessed approbation of this be it never so low, 'tis not the high condition, but much fidelity, cures it, thou hast been faithful in little. We must care not only to answer occasions when they call, but to catch at them, and seek them out, yea to frame occasions of doing good, whether in the Lord's immediate Service delighting in that, private and publick, or to Men, in assisting one with our means, another with our admonitions, another with counsel or comfort as we can; labouring not only to have something of that good that is most contrary to our Nature, but even to be eminent in that, setting Christian resolution, and both the example and strength of our Lord against all oppositions and difficulties,Heb. 12. 2. and discouragements. Looking unto Iesus the Author and Finisher of our Faith, &c.
We see our rule, and 'tis the rule of peace and happiness; what hinders but we apply our hearts to it, this is our work, and setting aside the advantage that follows, consider the thing in it self. 1. The opposition of Sin and Obedience under the Name of evil, and good. 2. The Composition of our rule in these Eschew and do. Consider it thus evil and good and it will perswade us to eschew and do.
And if perswaded to it, then. 1. Desire light from above, to discover to you what is evil, and offensive to God in any kind, and what pleaseth him, what is his will: for that is the rule and reason of good in our actions, that ye may prove what is the good, and holy, and acceptable will of God. And to discover in your selves what is most enemy, and repugnant to that will. 2. A renew'd mind to hate that evil, the closest and most connatural to you, and to love that good, even that is most contrary. 3. Strength and skill, that by another Spirit than your own you may avoid evil and do good, and resist the incursions and sollicitings of evil, the slights and violences of Satan, who is both a Serpent and a Lyon; and Power against your own inward corruption and the fallacies of your own heart. And thus you shall be able for every good work, and be kept in such a measure as suits your present estate, blameless in Soul and Body to the coming of Iesus Christ.
Oh! but I am often entangled and plunged in Soul-evils, and often frustrate in my Thoughts against these evils, and aims at the good, which is my task.
And was not this Paul's condition? may you not complain in his Language, and happy if with some measure of his sense, happy in crying out of wretchedness was not this his malady, when I would do good, evil is present with me. But know once that tho' thy duty is this, to eschew evil and do good, yet thy Salvation is surer founded, than on thine own good; that perfection that answers Justice and the Law is not required of thee, thou art to walk not after the flesh, but after the Spirit, but in so walking, whether in a low or high measure, still thy comfort lyeth in this, that there is no condemnation to them that are in Christ Iesus. As the Apostle begins the next Chapter after his sad complaints. Again consider his thoughts in the close of the same Chapter, perceiving the Work of God in him, and differencing that from the corrupt notions of himself, and so finding at once matter of heavy complaint, and yet of cheerful exultation. O! wretched Man that I am, and yet with the same Breath, thanks to God through Christ Iesus our Lord.
So then mourn with him, and yet rejoyce with him, and go on with courage as he, still fighting the good fight of Faith, when thou fallest in the mire be asham'd and humbled, yet return and wash in the Fountain open'd, and return and beg new strength to walk more surely, learn to trust thy self less and God more, and up and be doing against thine enemies, how tall and mighty soever be the Sons of Anak. Be of good courage, and the Lord shall be with thee, and shall strengthen thy heart, and establish thy goings.
Do not lye down to rest upon lazy conclusions, that 'tis well enough with thee, because thou art out of the common puddle of profaneness, but look further, to purge from all filthiness of flesh, and Spirit, perfecting holiness in the fear of God. Do not think thy little is enough, or that thou art desperate of attaining more, but press, press hard toward the mark and prize of thy high calling, do not think all is lost, because thou art at present foyled; the experienc'd Souldier knows that he hath often won the day after a fall,Kovit se saepe vicisse post sangui…em, Sen. or a wound receiv'd, and be assur'd that after the short combats of a Moment follows an Eternity of Triumph.
Let him seek peace and ensue it.] Omitting the many acceptations of the word peace, here particularly external peace with Men, I conceive, is meant, and this to be sought; and not only so to be sought, when'…is willingly found, but to pursue and follow it, when it seems to fly away: but yet so to pursue it, as never to step out of the way of holiness, and righteousness after it, and to forsake this rule that goes before it of eschewing evil and doing good, yea mainly in so doing is peace to be sought and pursu'd, and most readily to be found and overtaken in that way: for the fruit of righteousness is peace.
Cons. 1. An unpeaceable turbulent disposition is the badge of a wicked mind, as the Raging, Sea still casting up mire and dirt, Is. 57. But this love of peace and in all good ways seeking and pursuing it, the true Character of the Children of God, who is the God of peace, True, the Ungodly, (to prevent their own just challenge as Ahab) call the friends of true Religion disturbers, and the troublers of Israel. And this will still be their impudence, but certainly they that love the welfare of Ierusalem, do seek, and pray for, and work for peace all they can, as a chief blessing, and the fruitful Womb of multitudes of blessings.
2dly, Considerthen that it is a heavy judgement, the deprivement of peace, and calls for our prayers and tears to pursue it and intreat its return, to seek it from his hand, that is the Soveraign dispenser of peace and War, to seek to be at peace with him, and thereby good all good shall come unto us, and particularly this great good of outward peace in due time, and the very judgement of War shall in the event be turn'd into a blessing▪ We may pursue it amongst Men, and not overtake it, use all good means and fall short, but pursue it up as far as the Throne of grace, seek it by Prayer and that will overtake it, will be sure to find it in God's hand who stilleth the Waves of the Sea, and the Tumults of the people. If he give quietness, who then can disturb.
He that will love Life] This the attractive, Li…e, long Life and days of good, is the thing Men most desire, for if evil days, then the worse that they be long, and the shortest of such seem too long; and if short being good, this cuts off the enjoyment of that good: but these two compleat the good, and sute i… to Men's wishes, length and prosperity of Life.
This here supposed that all would be happy, that all desire it, carried to that by nature to seek their own good: but he that will love it, that's here, that will wisely love it, that will take the way to it, and be true to his desire, must refrain his Tongue from Evil, and his Lips that they speak no guile; he must eschew evil and do good; seek peace and ensue it. You desire to see good days and yet hinder them by sinful provocations, desire good clear days, and yet Cloud them by your guiltiness.
Thus many desire good here, yea and confus'dly the good of the Life to come, because they hear 'tis Life, and long Life, and good to be found in it, yea nothing but good: but in this is our folly, we will not love it wisely, the face of our desire is towards it, but in our course, we are rowing from it down into the dead Sea. You would all have better times, peace and plenty, and freedom from the molest and expence of our present condition, why will you not be perswaded to seek it in the true way of it.
But how this? do not the Righteous often pass their days in distress, and sorrow, and have few and evil days, as Iacob speaks? Yet is there a truth in this promise, annexing outward good things to Godliness, as having the promises of this Life, and that which is to come; and so accomplish'd to them, when the Lord sees it convenient and conducing to their highest good; but that he most aims at, and they themselves do most desire; and therefore if the abatement of outward good, either the length or sweetness of this Life serve his main end and theirs better, they are agreed upon this gainful commutation of good for infinitely better.
The Life of a godly Man tho' short in comparison of the utmost of Natures course, yet may be long in value, in reof his activity and attainment to much spiritual good, they may be said to live much in a little time; and they that wear out their days in folly and sin, diu vivunt sed par…m, i. e. they live long but little, or as he again non diu vixit, diu fuit. i. e. he lived not long, but existed long. And the good of their days, unseen good, surpasses all the Worlds mirth and prosperity that makes a noise, but is hollow within as the crackling of thorns, a great sound but little heat, and quickly done, as S. Augustine says of Abraham, he had dies bonos in Deo, licet malos in seculo, Good Days in God, tho' Evil Days in his Generation. A Believer can make up an ill Day with a good God, and enjoying him, hath solid peace: but then that which is abiding, that length of Days and that dwelling in the House of God in that length of Days, is that which Eye hath not seen, nor Ear heard, &c. Good Days, an Everlasting Day, no need of the Sun nor Moon: but that Day immediately flows from first and increated light, the Father of Lights, his glory shines in it, and the Lamb is the light thereof.